1.THE PURPLE GOSPELS IN CONTEXT

2. INTRODUCTION:

Phoenician civilization was based on the commerce of purple, a pigment obtained from the secretions of a mollusc, and their invention of the phonetic alphabet, uguaritic and semitic, written ‘boustrophedon’, as oxen plough fields back and forth, and in continuous scripts without spaces between words. Documentation of both of these comes from the fourteenth century before Christ.1

3. I. THE ALPHABET AND THE BIBLE

In 2001 I organized an international conference on ‘The City and the Book’, on the Alphabet and the Bible, together with Jewish, Russian, English, Irish, Islandic, Spanish and Italian scholars. We discussed how the Alphabet and the Bible in Florence, came from outside of Europe yet are the base of our European civilization. It had begun with the Phoenician letters along the trade routes which became the Etruscan and runic letters that reached all the way to Iceland, where I have seen them on the keyboards of their computers.2

4. Before this phonetic maritime alphabet were the cuneiform (also Irish ogham) and hieroglpyhic images of the Tigris, Euphrates and Nile river valleys, as are still the pictograms of China and Japan. The Bible in Hebrew, christianized with the addition of the with the Gospel, instead adopted the variants of the alphabet that were developed in the territories conquered by Imperial Rome, the same letters seen today on the screen.

At the beginning we had the Bible in Hebrew, its Torah, the five books of the Pentateuch, then in Greek, the Septuagint, but also the Gospels in Armenian, Coptic, Gothic, Glagolitic and Cyrillic. Wulfila, Cyril and Methodias invented new alphabets, Wulfila for the Gothic language,3 Cyril and Methodias for the Slavic languages,4 Hildegard for herself.

5-6. I present a timeline of the Bible versions discussed in this paper.

640-609 B.C. King Josiah and Hulda

609-538 B.C. Babylonian Exile

Torah/Penteteuch תּוֹ ָרה ,B.C. Ezra and Nehemiah 538

Samaritans, Abishua, Finea, Elisha, Aaron, Hebrew

200-50 B.C. Septuagint, Alexandria, Greek

150 B.C.-75 A.D. Qumram Scrolls. Hebrew

185-253 A.D. Origen, Hexapla, Six Hebrew and Greek Versions

283-371. Eusebius of Vercelli, Latin

311-383. Wulfila, Bible, Gothic

347-430. Jerome, Against Purple Gospels: 384, “VETERES LIBROS VEL IN MEMBRANE PURPUREIS AURO ARGENTOQUE DESCRIPTES, VEL UNCIALIBUS”; 385, Secretary to Pope Damasus I; 388, Holy Land with Paula and Eustochium

IV C. , Greek

IV C. , Greek

V C. ALEXANDRINUS, Greek V C. COTTON GENESIS, Greek

V C. , Latin

V C. CODEX VINDOBENSIS, Latin

V C. , Latin

VI C. CODEX BRIXIANUS, Latin

VI C. CODEX ARGENTEUS, Bible, Gothic

VI C. VIENNA GENESI, Greek

VI C. CODEX ROSSANENSIS, Gospel, Greek

VI C. CODEX SINOPE, Gospel, Greek

VI C. CODEX PETROPOLITANUS PURPUREUS, Gospel, Greek

VI C. CODEX PURPUREUS BERATINUS, Greek

700-716. CODEX AMIATINUS, Bible, Latin

715-720 VANGELO DI LINDISFARNE, Latin, Old English

VIII CODEX AUREUS, Latin, Old English

IX C. LIBRO DI KELLS, Latin

VII-X C. Masoretic Bibles, Tiberias, vocalized Hebrew

826-869 Cyril, 815-885 Methodias, Glagolitic Alphabet

X C. CODEX ALEPPO, Hebrew

X-XI C. Glagolitic and Cyrillic Bibles

X-XII C. BEATUS APOCALISSE, Spain, Latin

1000 Conversion of Iceland, IV C. CODEX STJORN, Icelandic

with a plea as had requested Father Leonard Boyle, O.P., of the Vatican Library, that when we study , we consult both their texts and their codicology together: ‘‘. . . to me codicology in its full colours is an examination of the codex as a carrier of a text. If, as is the general tendency, one simply extracts a text from a codex, then the text is bereft of its setting, and the codex is ignored. If, on the contrary, one concentrates on the physical make-up of a codex, then the danger is that the codex will be treated in isolation from the text, as though it were any codex, and not just this specific codex carrying this specific text. Codicology, then, must include the text - not of course the text as text, but as physically carried by the codex whether this be the size of the columns, the spirals of the initials, the annotations, or indeed, the smudges of the readers …’5

7-8. The Samaritans of Nablus and Mount Gerizim still treasure their scrolls of the Torah, the Pentateuch of Genesis, Exodus, Leviticus, Numbers and Deuteronomy.6

9.

We do not have ancient examples of the Hebrew Bible, except for the Dead Sea Scrolls discovered at Qumram, rolls placed in clay jars in caves in the desert, because worn out Torah scrolls were given burial in cemeteries as if they were human bodies. The ALEPPO CODEX,7 held for ransom by the Christian Crusaders in 1099, then kept for six centuries in Aleppo, in 1843 was studied by Umberto Cassuto, is now held in Jerusalem. It is a medieval codex, written around 920, with the Masoretic vocalization added to it in Tiberias by Aaron ben Moses ben Asher, like manuscripts now in St Petersburg, that were discovered in the Crimea. The masoretic school arose in part from the need to counter the rapid rise of Islam with its vocalized Arabic in the Koran through giving a similarly vocalized text of the Hebrew Bible to assist in the conversion of the Khazars of the Crimea. The ALEPPO CODEX was inscribed in the UNESCO Memory of the Word Register in 2016.

10. III. THE FIRST CHRISTIAN BIBLES

185-253 Origen of Alexandria wrote the Hexapla in six columns of Hebrew and Greek, using asterisks, *, for material that was in the Hrew but not in the Greek texts, and vice versa with obeli, †, for material in the Greek texts, lacking in the Hebrew. Tortured under Emperor Decius in 250 he died soon after, his writings being condemned by Jerome and by Emperor Justinian. Some of his work was translated from Greek into Latin by Rufinus, the rest was lost.

Bishop Eusebius of Vercelli (260-340) wrote an early Bible in Latin, the ‘’, in the VERCELLI CODEX,8 on purple .

The Arian Bishop Wulfila (311-383), who came from Bulgaria, translated the Bible into the Gothic language. A copy of this would be made on with letters of gold and silver in Ravenna in the VIth century under the Gothic Emperor Theodoric. From Ravenna may have brought it to Germany. Sweden, conquering Prague, took it as war loot. The CODEX ARGENTEUS9 is now in the Caroline Library of the University of Uppsala. Bulgaria, six centuries later, would become the locale for the use of Cyril and Methodius’ Bibles in the Glagolitic Alphabet.

11. Jerome (347-430, coming from what is now ex-Yugoslavia), criticized purple Gospels written in uncials of silver and gold:

“Habeant veteres libros vel in membranis purpureis auro argentoque descriptos, vel uncialibus, ut vulgo aiunt, literis onera magis exarata quam codices, dum mihi meisque permittant pauperes habere scidulas et non tam pulchros codices quam emendatos.”10 He had studied Hebrew, and stayed in Cosntantinople and Rome, where he was secretary to Pope Damasus I (382-385), then a hermit in Egypt, finally from 388 living in the Holy Land with the noble rich Roman ladies, Paula and her daughter Eustochium, who funded and assisted in his project of translating the Bible from Hebrew and Greek into Latin, living in the Cave of the Nativity in Bethlehemme. The ‘Vetus Latina’ had been translated only from the Greek.

12, 13, 14. Three Greek Bibles are of the greatest importance:: the VATICANUS of the IV C.,11

the SINAITICUS, of the IV C.,12

and the ALEXANDRINUS, of the V C.13

This last is ascribed to a woman, Tecla, in a note in arabic, but she was already dead in 325. The was given by the Patriarch of Alexandria by way of Constantinople (by then Istanbul under the Ottomans) to King James I, seeking protection from him, reaching England only when Charles I was on the throne, 1624-1627. Richard Bentley fled from the Ashburnham House fire in 1731 carrying this manuscript under his arm.

15. The COTTON GENESIS,14 in Greek, written in Alexandria in the V C., was given to King Henry VIII of England by two bishops from Philippi, who asserted it was a copy by Origen. Sir Robert Cotton acquired it for his library and from there it came into the British Museum in Ashburnham House. In the 1731 fire, it was reduced to shrunken fragments and cinders.

Cassiodorus (485-585), Senator to the Gothic Arian Emperor Theodoric, in retirement at Vivarium in Calabria, created the CODEX GRANDIOR of Jerome’s bible, which would then be acquired by two Anglo-Saxon monks in the VIII C., and copied as CODEX AMIATINUS at Wearmouth-Jarrow, in Northumbria.

IV. THE PURPLE BIBLES

16. The CODEX PALATINUS, Vetus Latina, Gospel, V C., at Trento.15

17. The CODEX VERONENSIS, Vetus Latina, Gospel, V C., a Verona.16

18. The CODEX BRIXIANUS, Vetus Latina, Gospel, V C., at Brescia.17

19, 20, 21. The CODEX ARGENTEUS, Arian Bible in the Gothic language, Ravenna, VI C, under the Arian Gothic Emperor Theodoric, contemporary of both Boethius and Cassiodorus. This Bible created from the translation made by the Arian Bishop Wulfila in the IV C.

The University of Uppsala’s Website gives a reading from this manuscript of the Lord’s Prayer in the Gothic language:

̰̰̈́̈́ ̰̿̽̓͂ ̸̿ ̹̽ ̷̹̼̹̰̼̽, ̴̷̹̰̹̽ͅ ̰̼͉̽ ̸̴̹̽. ̵̹̼̰̹ ̸̹̳̹̰̿̽̓̓̿̓ ̸̴̹̽̓. ̸̰̹̰̹͂ͅ ̹̻̰̾ͅ ̸̴̹̽̓, ̴̓ͅ ̹̽ ̷̹̼̹̰̽ ̷̰̾ ̰̰̽ ̸̰̹̰̹͂. ̷̻̰̹͆ ̰̰̰̿̽̓͂̽ ̸̰̰̽ ̴̹̹̰̓̽̈́̽̽ ̲̹͆ ̿̽̓ ̷̹̼̼̰ ̳̰̲̰. ̷̰̾ ̴̰̻͆̈́ ̿̽̓ ̸̴̰̹̈́ ̺̻̰̓̿̽̓ ̹̰̹̼̰̓̾, ̴̰̓̓ͅͅ ̷̰̾ ̴̹̓ͅ ̴̰̻̰̼͆̈́ ̸̰̹̼ ̺̻̰̼̓̿ ̰̰̹̼̿̽̓͂. ̷̰̾ ̹̽ ̱̹̲̲̰̹͂̓ ̿̽̓ ̹̽ ̰̹̱̰̹͆͂̓̈́̿̽̾, ̰̺ ̴̻̰̹̿̓ ̿̽̓ ̰͆ ̸̰̼̼̰ ̱̹̻̹̿̽; ̴̿̽̈́ ̸̴̹̰̽ ̹̓̈́ ̸̹̳̰̲̰̳̹̿̽͂ ̷̰̾ ̷̼̰̈́̓ ̷̰̾ ̸̻̿̿̓ͅ ̹̽ ̰̹̹̽̓ͅ. ̴̰̼̽. https://www.ub.uu.se/digitalAssets/310/c_310259-l_3-k_upplasning-fader-var.mp3

In 2011 the CODEX ARGENTEUS was inscribed in the UNESCO Memory of the World Register. 22. The Arian Baptistery in Ravenna with the pagan god of the River Jordan.

23. The VIENNA GENESIS,18

from Syria, of the Septuagint in Greek, of the VI C, where we see Rebecca and Eliazer, sent by Abraham to fine a bride for Isaac, with his camels at the well being watered by her on Mount Gerizim, in Samaria, where also Rachel and Jacob and the Samaritan woman and Jesus will meet, pilgrim accounts down the centuries weaving together this place and these stories together. And where in the miniature we also see, as we had in the mosaic of the Arian Baptistery the presence of the pagan water deity, here in the nude of the well goddess.

24. The SINOPE CODEX,

a Byzantine Gospel from the Black Sea in Greek, of the VI C., written in uncials in gold on purple parchment, now in the Bibliothèque Nationale in Paris. The miniature shows the healing of the man blind from birth, with two Old Testament prophets giving their Messianic commentary. Text and miniature are almost twins with the ROSSANO GOSPEL.19

25. The ROSSANO GOSPEL,20 is likewise Byzantine, in Greek, of the VI C., written in uncials of silver (now oxidized to black= on purple parchment. The miniature of the healing of the man born blind with four prophets presenting their prophecies.

26. Jesus, who is the Good Samaritan of his Parable.

27. The Parable of the Five Foolish and Five Wise Virgins,

where Christ is the Bridegroom, among the Prophets the crowned kings, Solomon and David. The Wise Virgins are beyond the closed door in Paradise with the Four Rivers with evergreen trees with fruit and leaves for the healing of the nations.

28. Palm Sunday Entry to Jerusalem and the Cleansing of the Temple,

the second folio again with the Prophet Kings associated with it. Careful attention is paid to the animals and even to the dove flying free from the opened cage. 29. The Raising of Lazarus with Mary and Martha at Jesus’ feet.

30. The Last Supper and Christ’s Washing of the Disciples’ Feet.

Birds in Jewish art signify the Shekinah, God’s Presence, with the Cherubim by the Ark, and are visible also on the book cupboard shown in the CODEX AMIATINUS.

31. The Liturgy of the Eucharist, the Disciples receiving Bread and Wine from Jesus.

32. In the Garden of Gethsemani.

33. Jesus brought before Pontius Pilate by the two High Priests, Anna and Caiphas.

Pilate is shown with the image of two Roman Emperors (Titus and Vespasian?), the officials dressed as are those in the Ravenna mosaics of Byzantine officials.

34. The crowd choose Barabbas (in Aramaic ‘son of the father’), brought forward in chains, instead of Jesus.

35-36. Judas returns to the two High Priests, Anna and Caiphas,

with the thirty pieces of silver, then hangs himself from a tree.

The shape of the throne of the High Priests is the same as that of the ivory throne for Archbishop Maximianus .(545-553), of Ravenna, sent to him by Emperor Justinian from Constantinople.

37. The chair for the Gospeller Saint Mark also has the same shape.

The feminine figure oin blue commanding St Mark to write his Gospel could be the Mary, or Holy Wisdom, or a consecrated virgin who has commissioned the writing of the CODEX ROSSANO.

The manuscript was inscribed in the UNESCO Memory of the World Register in Abu Dhabi in 2015.

38. Il CODEX PETROLOLITANUS PURPUREUS, Gospel, VI C.,

Byzantine, in Greek, in gold uncials on purple parchment. This manuscript is broken up and scattered in many places, 182 folios in St Petersburg, 33 in Patmos, 6 in the Vatican Library, 4 in the , 2 in Vienna, one each in New York, Athens, Thessalonica and Lerma.21 Another Purple Gospel, the CODEX VINDOBONONENSIS, of the VI C, has been returned to Naples, from Vienna.22

39. The CODEX PURPUREUS BERATINUS, Gospel, VI C.,

Byzantine, brought by Crusaders from Patmos to Albania in 1356.23

It was inscribed in the UNESCO Memory of the World Register in 2005.

These Hebrew and Greek manuscripts proliferate from Alexandria and Constantinople, in Tiberias and Caesaria, in Syria and around the Black Sea, in the Ravenna area and in the Magna Grecia of Calabria. This exquisite and fragile civilization of Greek Christianity will come to be undermined in the following centuries. Likewise the continuum of naturalistic art from the Greco-Roman through early Christian times will be lost to the Byzantine world with Iconoclasm, its interiorization for a time of Islamic non-representation of human forms.

Muhammad (570-632) founds Islam, the Koran being written in vocalized Arabic, enabling those without that language as their mother tongue to be able to learn to read it, resulting in its rapid expansion through three Continents, Africa, Asia and Europe.

40. V. HULDA’S CUBOARD AND THE LATIN CHRISTIAN WORLD

The story of the Cleansing of the Temple is present in the Hebrew Bible, during which the Torah is discovered in a cupboard, having been abandoned and forgotten for generations. Messengers are sent from King Josiah to the Prophetess Huldah as to what should be done. She explains that it is too late, but to have it read aloud in public to all the children, women and men in the Jerusalem Kingdom, before they go into exile in Babylonia. (II Kings 22.8-23-8, Chronicles 34.22). 24

14. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.

,יד ַו ֵיּ ֶל ִח ְל ִק ָיּהוּ ַה ֹכּ ֵהן ַו ֲא ִחי ָקם ְו ַע ְכבּוֹר ְו ָשׁ ָפן ַו ֲע ָשׂ ָיה , ֶאל- ֻח ְל ָדּה ַה ְנּ ִבי ָאה ֵא ֶשׁת ַשׁ ֻלּם ֶבּן- ִתּ ְק ָוה ֶבּן- ַח ְר ַחס ֹשׁ ֵמר ַה ְבּ ָג ִדים . ְו ִהיא ֹי ֶשׁ ֶבת ִבּירוּ ָשׁ ַלִם , ַבּ ִמּ ְשׁ ֶנה ; ַו ְי ַד ְבּרוּ , ֵא ֶלי ָה

This story was recalled by Jerome speaking of Paula and Eustochium who worked on the translating of the Vulgate with him, learning Hebrew to do so, their already having Greek and Latin, it was mentioned by Abbess Hilda of Whitby, whose name echoes that of Huldah, by Frater A., writing of Angela da Foligno, and by Bishop Hermit Alfonso of Jaén of Birgitta of Sweden, all instances justifying the study by women of the Bible. Following the return from the Babylonian Exile this act of communal study of the Torah is next repeated by Ezra and Nehemiah and the writing of the Torah by Ezra depicted in the CODEX AMIATINUS..

41. Veneranda accompanied by Saint Petronilla, ’s daughter at the Catacomb of Domitilla in Rome, after 356.

Beside them is a capsa full of scrolls of the Bible, above which floats a bound book, a codex, a Christian invention over the pagan scrolls for books.

42. The Mausoleum of Galla Placidia, Ravenna, c. 425. Mosaic with a cupboard with the Gospels of Matthew, Mark, Luke and John, and the Martydom of San Lorenzo.

Boethius described how his manuscript books had been kept in cupboards of ivory and crystal.

43. The Cupboards.

These containers, Veneranda’s capsa, the cupboards of Galla Placidia, and of Ezra/Cassiodorus/Ceolfrith/, and of the Abbey Church of San Salvatore at Monte Amiata in which for centuries the CODEX AMIATINUS was kept, all function as like Arks of the Covenant, as like Huldah’s cupboard in the Temple..

44. CHRONOLOGY

45-47. THE BIBLE’S PILGRIMAGES

48. The Gospel of St John, the STONEYHURST GOSPEL, written at Wearmouth Jarrow, and thought to have been placed in St Cuthbert’s Coffin at Lindisfarne, next brought to Durham Cathedral.

49,50,51. The CODEX AMIATINUS, Bible in Latin, VI-VII C.,

The CODEX AMIATINUS was instigated and partly copied from Cassiodorus’ CODEX GRANDIOR of the V C., in Vivarium, brought by Benedict Biscop and Coelfrith to their Abbey at Wearmouth-Jarrow in Northumbria. Ceolfrith then sought to bring the CODEX AMIATINUS to Rome to give it to Pope Gregory II, but died in 716 on the journey at Langres in France. The CODEX AMIATINUS came to the Abbey of San Salvatore in Monte Amiata in the IX C., and in 1786 was taken to the Medici Library in Florence.

52. The LINDISFARNE GOSPELS in Latin and Old English.

53. The CODEX AUREUS, stolen by Vikings, was ransomed back for Canterbury Cathedral during the reign of King Alfred by another Aelfred and his wife Werberg, the manuscript now in Stockhom, being in a mixture of Irish and Anglo-Saxo styles, in Latin and Old English.

54. The BOOK OF KELLS. Gospel in Latin, VIII C.

55. The PURPLE GOSPEL, IX C., in Latin, in Bavaria.

Boniface in the VII C., asked Anglo-Saxon nuns such as Leoba, Eadburga, e Walburga, to create Bibles on purple parchment with letters of gold. The CODEX FULDENSIS of Victor of Capua (+554), dated by him 2 May 546, was given to the monastery of Fulda by Boniface in 745. Abbess Cuthswith in the VII C. had owned a copy of Jerome’s commentary on Ecclesiastes.

56. Julian of Norwich in a XIV C. manuscript in Norwich Castle has its initials be made on a field of purple with letters of gold as if remembering Boniface’s instructions to his nuns.

57. The STJÓRN BOK, on Iceland is an Old Testament translated into Icelandic for a nuns’ convent, and is illuminated with the story of Abraham Sacrificing Isaac, among other scenes.

58. THE PILGRIMAGES

59. Imperial Purple.

60. Lichens and colouring with Elderberry juice.

The purple thread of this materiali s of women such as Sarah, Rebecca, Rachel, Jezebel, Miriam, Rahab, Ruth, Hannah, Michal, Bathsheba, Huldah, Mary, the Samaritan woman, the Five Foolish and the Five Wise Virgins, Mary and Martha, Lydia (Acts of the Apostles 16.1-40), Demaris (Acts 17.34), Priscilla, Petronilla, Felicity, Perpetua, Cecilia, Agnes, Flora, Tecla (CODEX ALEXANDRINUS), Domitilla, Veneranda, Empress Helen, Egeria, Monica, Blesilla, Fabiola, Paola, Eustochium (BIBBIA VULGATA), Demetriade, Proba, Galla Placidia, Bridget of Ireland, the blueclad woman in the CODICE ROSSANENSIS dictating the text to St Mark, Hilda, Empress Irene, Leoba, Eadburga, Walburga, Cuthswith, Werberg, Empress Theodora, Bridget of Fiesole, Hrotswitha, Hildegard, Herrad, Pega, Guthrithyr, Margaret of Jerusalem, Angela da Foligno, Birgitta of Sweden, Julian of Norwich, Margery Kempe, the Icelandic nuns (more than 60, though unnoticed by male scholars). Dante proclaimed he wrote for children and women unlearned in Latin, modernizing ‘In Principio erat Verbum’ into his Tuscan: ‘Nel mezzo del cammin di nostra vita.’ Jerome was correct in criticizing Bibles too costly for their purple parchment and gold and silver uncial letters for the poor. The Gospel is democratic, not imperial, it is for the poor; not only for men, but also for women and children, for the blind, for the Samaritans, for lepers, for everyone.

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NOTES

1 https://www.ancient.eu/Tyrian_Purple/ 2 Maria Giulia Amadasi, “Origine e diffusione dell’Alfabeto/Origin and Diffusion of the Alphabet”, City and Book International Conference, I, 2001, Florence,’ http://www.florin.ms/aleph.html#alphabet. 3 James Marchand, “Il Codex Argenteus: Un saggio di codicologia/ The Codex Argenteus: An Essay in Codicology”, http://www.florin.ms/aleph2.html#argenteus. 4 Marcello Garzaniti, “Il Libro dei Vangeli nel Mondo Bizantino-Slavo: The Book of the Gospels in the Byzantine-Slavic World”, http://www.florin.ms/aleph5.html#altar; Juliana Dresvina, “Alphabet and Bible in Russia: L’alfabeto e la Bibbia in Russia”, http://www.florin.ms/aleph5.html#alphabet. 5 Leonard E. Boyle, O. P., "Epistulae Venerunt Parum Dulces: The Place of Codicology in the Editing of Medieval Latin Texts," in Editing and Editors: A Retrospect, ed Richard Landon (New York: AMS Press, 1985), p. 45. 6 The Samaritans treasure the Abisha Scroll in their synagogue at Nablus. The text is written in gold on sheepskins that the Samaritans consider to have been ritually slaughtered and is kept in a silver cylindrical case. Samaritans believe its scribe was Abishua, descended from Aaron (I Chronicles 6.35), thirteen years after the entry into with Joshua, but scholars describe the manuscript as written between the XII and XIII centuries.. 7 ALEPPO CODEX, http://aleppocodex.org/ See also for the Damascus Codex: https://www.wdl.org/en/item/11364/ 8 CODICE VERCELLENSIS, 350 d. C; CLA, 467; 221/192 fols; Earlier Latin Manuscripts, NUI, Galway, https://elmss.nuigalway.ie/catalogue/813. This manuscripts needs to be digitized and entered in the UNESCO Memory of the World Register 9 CODEX ARGENTEUS, Gospel, 187/336 fols; http://www.alvin-portal.org/alvin/view.jsf?pid=alvin- record%3A60279&dswid=-7785 10 Incipit Prologus Sancti Hieronymi in Libro Iob, Biblia Sacra Iuxta Vulgatam Versionem. Ed. Robert Weber, Roger Gryson, Stuttgart: Deutsche Bibelgesellschaft, 2007; https://www.sbl- site.org/assets/pdfs/bibletexts/Vulgata/Vulgata_16_Iob.pdf 11 CODEX VATICANUS, BAV Vat graec. 1209; Gregory-Aland, no. B o 03, von Soden,, δ 1; 830/759 fols; 27 x 27 cm; dall’Hexapla di Origene; https://digi.vatlib.it/view/MSS_Vat.gr.1209 ;Aleph o 01 von Soden, δ 2; 40 x 70 cm/ א CODEX SINAITICUS, BL Add MS 43725, Gregory-Aland, nº 12 British Library, 347 fols; St Catherine’s Monastery, 12 fols, 14 fragments; Leipzig Universi, 43 fols; S Pet, fragent of 3 fols; discovered at St Catherine’s Monastery by Constantin von Tischendorf, given to Tsar Alexander II, then sold by Stalin to the British Library for £100,000 in 1933 http://codexsinaiticus.org/en/manuscript.aspx?dir=first&folioNo=2&lid=en&quireNo=11&side=r&zoomSl ider=0 13 CODEX ALEXANDRINUS, BL MS Royal 1. D V-VIII, Gregory-Aland, no. A o 02, von Soden, δ 4; 773 fols; 32 x 26 cm; http://www.bl.uk/manuscripts/Viewer.aspx?ref=royal_ms_1_d_viii_fs001r# 14 COTTON GENESIS, BL Cotton MS Otho B VI: https://www.bl.uk/collection-items/the-cotton-genesis 15 CODEX PALATINUS, 450 d. C; Trento, Biblioteca del Castello di Buonconsiglio MS 1589; Vangeli; 228 cc; 350 x 250 mm; 2 fols at Dublin, Trinity College Library, MS 1709, and London, British Library, Add MS 40107, Origine, nord Africa; https://manus.iccu.sbn.it//opac_SchedaScheda.php?ID=256795; Earlier Latin Manuscripts, NUI Galway, https://elmss.nuigalway.ie/catalogue/430; http://www.bl.uk/manuscripts/Viewer.aspx?ref=add_ms_40107_f001r 16 CODEX VERONENSIS, Verona, Biblioteca Capitolare, VI (6); 450 d. C; 418/386 fols; Gospels: Matthew, John, Luke, Mark; Earlier Latin Manuscripts, NUI, Galway, https://elmss.nuigalway.ie/catalogue/828 17 CODEX BRIXIANUS, 850 d. C; 419 fols; Earlier Latin Manuscripts, NUI, Galway. https://elmss.nuigalway.ie/catalogue/614. On the orchil vegetable dye in the manuscript https://www.sciencedirect.com/science/article/abs/pii/S0026265X17301777 See also CODEX REHDIGERANUS, lost at Breslau/Wroclaw, 1945, Earlier Latin Manuscripts, NUI Galway, https://elmss.nuigalway.ie/catalogue/1538 18 VIENNA GENESIS, cod. theol. gr. 31, siglum L (Ralphs), facsimile: https://www.facsimilefinder.com/facsimiles/vienna-genesis-facsimile 19 CODEX SINOPE, BNF, Supplément grec, 1286, Gregory-Aland, O o 023, von Soden, ε 21, https://archivesetmanuscrits.bnf.fr/ark:/12148/cc24356w Miniatures show Solme with the head of John the Baptist; Multiplication of the Loaves for the Five Hundred; Multiplication of the Loaves for the Four Hundred; Healing of the Man born Blind at Jericho; the Cursing of the Fig; scenes show with the Prophets at pulpits, Moses, David, Isaiah, Habacuc, and Daniel, similar to the CODEX ROSSANENSIS.. 20 CODEX ROSSANENSIS, Gregory-Aland, Σ o 042, von Soden, ε 18; Matthew; Mark; 300 x 250 mm; Antonio Muñoz, Le Miniature del Codice Purpureo di Rossano, a c. Martino A. Rizzo. Firenze, 2019; facsimile: https://www.youtube.com/watch?v=QTJ0Fpi-d1E 21 CODEX PETROPOLITANUS PURPUREUS, Gregory-Aland, N o 022, von Soden, ε 19, San Pietroburgo, Gr. 537 (182 fols); Patmos, Ioannou 67 (33 fols); London, BL Cotton Titus C. XV (4 fols); Vienna, Gr. 31 (2 fols); Athens, Byz. Museo Frg. 21 (1 fol.); Lerma (Collezione Spinola) (1 fol.); Rome, BAV. Vat. Gr. 2305 (6 fols) New York, Pierpont Morgan Lib. 874 (1 fol.); Salonika, Byz. Museo Ms. 1 (1 fol.). Total of 231 folios, half of the original manuscript. 22 CODEX VINDOBONENSIS, Naples, Lat, 1235; 10 fols; Gospels of Mark, Luke. 23 CODEX BERATINUS, Tirana, Albania, National Archive ANA 1, Gregory-Aland, Φ or 043, von Soden, ε 17. 24 The Corpus Corporum repositorium operum Latinorum apud universitatem Turicensem, http://www.mlat.uzh.ch/MLS/ gives for ‘Olda’: Anonymus, Annales Hildesheimenses, 1, p0; 92 (opus 1137): Amon ann. 2, Iosias ann. 32. Tales Milesius primus fisicus philosophus agnoscitur; prophetabant Hieremias et Sophonias et Olda mulier; Anselmus Laudunensis et schola Glossa ordina, Liber Isaiae prophetae, 113, 1270D (auctor -1117): Sicut Delbora ad bellum ivit et populum ad ignominiam Iudaeorum iudicavit; et imminente Chaldaeorum captivitate, viris tacentibus Olda prophetavit: sic imminente captivitate Romanorum, veniebant forte mulieres et docebant eos; Biblia, Douay Rheims Translation, VT, 2 Par, 34; 22: And Helcias and they that were sent with him by the king, went to Olda the prophetess, the wife of Sellum the son of Thecuath, the son of Hasra keeper of the wardrobe: who dwelt in Ierusalem in the Second part: and they spoke to her the words above mentioned; Ekkehardus Uraugiensis, Chronicon universale, 154, 0541 (auctor c.1085-c.1125): Prophetabant etiam temporibus eius Soffonias et Olda mulier. - (IORD.) Hic ergo lucos succidit, et idola gentium de regno suo abiecit, et integre Deum coluit; Eusebius Caesariensis Hieronymus Stridonensi, Interpretatio Chronicae Eusebii, 27, 0399: Olda mulier apud Hebraeos prophetabat; Freculphus Lexovensis, Chronica, 106, 0984B (auctor -fl.820-850): Quibus diebus (ut quidam ferunt) Thales Melesius primus physicus philosophus clarus habebatur, prophetantibus in Iudaea Hieremia, Olda muliere et Sophonia; Fredegarius, Fredegarii chronica, 13, 19; 7: Olda mulier apud Hebraeos profetabat; Guigo II prior Carthusiae, De quadripertito exercitio cellae, 153, 0814B (auctor 1174- 1180): Denique post haec dicit: Secretum meum mihi. Secretum meum mihi (Isa. XXIV, 16) . Cor suum percutit Iosias cum lectionem audit libri quem in domo Dei Helchias reperit (IV Reg. XXII) : eumque consolatur Olda quanquam femina, quae habitat in secunda. Ieremias virgam videt vigilantem (Ier. I, 11) , quatenus sciat quia vigilat Dominus super verbum suum ut faciat illud; quem de lutoso profundo, et profundoso luto levant funes, quibus intersunt imo subtersunt [Par. subsunt] panni veteres. Et ideo quidem hoc, ut ascendens a convalle plorationis, et cantans cantica graduum, vulnerato a charitate Christi corde eius, gestet verba eius in visceceribus quasi sagittas acutas; Haimo Bambergensis, De decursu temporum, 130, 161; 89 et 97 (auctor -1139): Prophetabant quoque his temporibus Sophonias et Olda 5 mulier; Haymo Halberstatensis, Commentaria in Isaiam, 116, 0865A (auctor -853) : « Qui dicunt videntibus, » id est prophetis Ieremiae, et Baruch, et Olda « nolite » nobis « videre » prospera; Haymo Halberstatensis, Commentaria in Isaiam, 116, 0865B (auctor -853): Loquimini nobis, » o Ieremia et Baruch et Olda, « placentia, » scilicet ut eamus in Aegyptum, et opere adimplebimus; Hieronymus Stridonensis, Adversus Iovinianum, 23, 0244B (auctor 340-420): Nec mirum si Olda uxor Sellum prophetissa consulatur [Al. consolatur] ab Iosia rege Iudae, iam captivitate vicina, et ira Domini stillante super Ierusalem: cum haec norma sit Scripturarum, ut deficientibus viris sanctis, mulieres in virorum laudentur opprobria.; Hieronymus Stridonensis, Commentaria in Danielem, 25, 0495 (auctor 340-420): Ioacim filius Iosiae cuius tertio decimo anno prophetare orsus est Ieremias, sub quo et Olda mulier prophetavit, ipse est qui alio nomine appellatur Heliachim, et regnavit super tribum Iuda et Ierusalem annis undecim: cui successit in regnum filius eius Ioachim, cognomento Iechonias; qui tertio mense regni sui, die decimo, captus est a ducibus Nabuchodonosor, ductusque est in Babylonem, et in loco eius constitutus est Sedecias filius Iosiae patruus eius, cuius anno undecimo Ierusalem capta atque subversa est; Hieronymus Stridonensis, Commentaria in Ezechielem, 25, 0114D (auctor 340-420) : Quomodo autem adversum prophetas, alii pseudoprophetae inspirabantur diabolico spiritu, ut Dei mandata subverterent, ita adversum Prophetissas, qualis fuit Debbora (Iudic. V) et Olda (IV Reg. XXII) , et in Actibus apostolorum Philippi evangelistae quatuor filiae prophetantes, inspirabantur daemoniaco spiritu (Act. XXI) , aliae etiam eiusdem sexus, quarum fuit Prisca et Maximilla, quae vaticinatione mendacii fidem subverterunt veritatis; Hieronymus Stridonensis, Epistolae, 22, 0623 (auctor 340-420): Ieremias carcere clauditur (Ier. 36) , et quia periturus Israel virum non receperat prophetantem, Olda eis mulier suscitatur (4. Reg. 22); Isidorus Hispalensis, Chronica, 1, 159; 1 (auctor 565-636): Prophetantibus in Iudaea Heremia, Olda et Sofonia; Isidorus Hispalensis, Chronica, 2, 159; 1 (auctor 565-636): Prophetantibus in Iudaea Heremia, Olda et Sofonia; Isidorus Hispalensis, Chronicon, 83, 1033A (auctor 565-636): Iosias regnat annos XXXII. Thales Milesius philosophus physicus claruit, qui, defectibus solis acutissima perscrutatione comprehensis, astrologiae numerum primus investigavit, prophetantibus in Iudaea Ieremia, Olda et Sophonia; Isidorus Hispalensis, Prooemia in libros Veteris ac Novi Testamenti, 83, 0168A (auctor 565-636): Exorsus est autem duodecimo anno Iosiae regis Iudae eo tempore quo et Olda mulier prophetiaque eius per quatuor reges extensa est, sub Iosia, et Eliacim, et Ioacim, et Sedecia, sub quo eversa est Ierusalem; Prosper Aquitanus, Chronicum integrum, 51, 0542C (auctor 390-463); Ammon, annis XII. Huius regni initio Tullus Hostilius Romae septimum decimum imperii sui gerebat annum, regnavitque annis XXXII. Iosias annis XXXII, quo regnante Hebraeorum pontifex maximus Chelcias insignis habebatur: et prophetabant eadem tempestate, Ieremias, et Sophonias, et Olda mulier; Rabanus Maurus, Commentaria in Ezechielem, 110, 0656A (auctor 780-856): Quomodo autem adversum prophetas alii pseudoprophetae inspirabantur diabolico spiritu ut Dei mandata subverterent, ita adversum prophetissas, qualis fuit Debora (Iudic. V) , et Olda (IV Reg. XVII) , et in Actibus apostolorum Philippi evangelistae quatuor filiae prophetantes (Act. XXI) , inspirabantur daemonico spiritu, huius sexus aliae, quarum fuit Prisca et Maximilla, quae vaticinatione mendacii fidem subverterunt veritatis. My thanks to Paul Chandler. See The City and the Book, IX, St Cuthbert and Monte Amiata, http://www.florin.ms/CBIX.html 25 CODEX AMIATINUS, Earlier Latin Manuscripts, NUI, Galway, https://elmss.nuigalway.ie/catalogue/631. See also the folios of a twin manuscript of the ‘tres pandectes novae translationis’, BL Add MS 45025: https://elmss.nuigalway.ie/catalogue/492 26 CODEX AUREUS, 750 A.D.; Earlier Latin Manuscripts, NUI Galway, https://elmss.nuigalway.ie/catalogue/401 See also for the Lorsch CODEX AUREUS: http://www.bibnat.ro/expozitie-virtuala/Codex-Aureus-c1-ro.htm 27 M.B. Parkes. “The Handwriting of St. Boniface: A Reassessment of the Problems". Beiträge zur Geschichte der Deutschen Sprache und Literatur, 98 (1976) 161–79; Scribes, Scripts and Readers: Studies in the Communication, Presentation and Dissemination of Medieval Texts, pp. 121-142. See also John Chapman, O.S.B. Notes on the Early History of the Vulgate Gospels (Oxford: Clarendon Press, 1908), https://archive.org/details/notesontheearlyh00chapuoft; sul Codex Fuldensis, Vittore di Capua si veda Earlier Latin Manuscripts, NUI Galway, https://elmss.nuigalway.ie/catalogue/1672 28 M.B. Parkes, “The Contribution of Insular Scribes of the Seventh and Eighth Centuries to the Grammar of Legibility”, Scribes, Scripts and Readers: Studies in the Communication, Presentation and Dissemination of Medieval Texts, pp. 12-13, Commentary on Ecclesiastes begun by Jerome in Rome for Blesilla, then, following her death, for Paula and Eustochium in Bethlehem, this manuscript owned by the Abbess Cuthswith, now Würzburg, Universitätsbibl. M.P.Th.Q.2; E.A. Lowe, Codices latini antiquores, Oxford, 1934-1972, 1430a: Earlier Latin Manuscripts, NUI, Galway, https://elmss.nuigalway.ie/catalogue/1943. 29 Norwich Castle 158.926/4g.5, http://www.umilta.net/norcastl.html 30 Selma Jónsdóttir. Illumination in a Manuscript of Stjórn. Reykjavik: Almenna bokafelagið, 1971.